The Abrahamic Faith: The Cuckold’s Faith & Israel as “God’s Sarah”

In Genesis 18, before the Jewish God destroys Sodom, he appears to Abraham as three men. Here it is suggested that Abraham has furbished his wife Sarah to the Jewish God to impregnate.

Here we know Sarah is Aryan for a couple of reasons. The first is that her name means “noble woman” or “princess.” To this day, as this study explicates, references to nobility in JEM (Jewish Esoteric Moralization), indicate Aryan figures. Second, she is beautiful.

Again, beauty is an Aryan identifier that persists in JEM in contemporary Jewish art as this study explicates. The word to describe her beauty makes this especially clear. This word is Japheth, יְפַת, a common word used to describe beauty in the Hebrew Bible. The reader remembers Japheth as the mythological father of Europeans.

Here we know Sarah is Aryan for a couple of reasons. The first is that her name means “noble woman” or “princess.” To this day, as this study explicates, references to nobility in JEM (Jewish Esoteric Moralization), indicate Aryan figures. Second, she is beautiful.

Receiving the Jewish God, Abraham says “let a little water be brought, that you may wash your feet and rest yourselves under the tree. And I will bring a bit of bread so that you may refresh yourselves. This is why you have passed your servant’s way.” [1] Then he quickly orders Sarah, who is waiting in their tent, to prepare three “seahs” of bread.

In Judaism, “seah”, סאה, an ancient unit of measurement, becomes a term for the amount of water required in Mikveh, the bath by which women convert to Judaism. This is one clue of multiple that racial cuckoldry is taking place in this parable. There are clearer clues though. Here the tree is an oak[2] as described in Genesis 18:1. As this study explicates, water, bread and trees, particularly the oak tree, are Aryan identifiers. Also, as this study explicates, immersion in water and the eating of bread suggests sexual access.

Abraham will also provide curds, milk and a calf for the Jewish God. These as well, in this context, are symbols of Aryan “flesh” or the Aryan as resource. That God appears in the form of three men is likewise suggestive. As indicated in the broader study and as found with the concept of the Triple Goddess, the number three indicates sexual interaction and is suggestive of the Mesopotamian, proto-Jewish God Nanna/Sin, whose sacred number was “30.”

Here “feet” or Raglekem, רַגְלֵיכֶ֑ם in modern Hebrew may mean “leg,” “time,” “period” or “festival.” In the Hebrew Bible, it’s root, regel, רָ֫גֶל, translates as “feet,” “foot,” “legs,” “times” and occasionally as “follow” in various tenses. It is also translated as “accompany,” “relieve” and “relieving” in single instances. Though we might assume that the reference to “feet,” as appendages, constitutes a simple innuendo for the phallus. Otherwise, “feet” or “leg” is a reference to the lower, sexual region of the body more generally. Mary’s famous anointing of Christ’s feet in the New Testament would then contain the same suggestion.

The meaning of these symbols and their use here are verified in the following sequence. As Abraham watches “the men” eat under the tree, they ask Abraham “where is your wife Sarah?” “There in the tent” Abraham replies. “I will surely return to you at this time next year, and your wife Sarah will have a son!” The Lord will exclaim. The King’s James Bible says: “And Sarah heard it in the tent door, which was behind [the Jewish God].” In context, amid other clues, this likely suggests The Jewish God as exiting or having exited the tent.

Translations indicates that Sarah is still in the tent or at the entrance of the tent. Yet when she laughs to herself, saying she is too old to bear children, the Jewish God hears her, suggesting physical proximity. The Jewish God asks why she laughs. Then he boasts “is anything too difficult for the Lord? At the appointed time I will return to you—and Sarah will have a son.” Sarah denies having laughed, yet the Jewish God assures her that she did laugh. There is an odd tone of flirting here. More significantly, there is wordplay.

Indeed, the root word for laugh, appearing here, is tsachaq צָחַק. In its thirteen occurrences in the Hebrew Bible, it is translated as “laughing,” “jesting,” “making sport,” and “play” eleven times. It is translated as “entertained” once and “caressing” once. Indeed, in Genesis 26:8, Isaac is spied by the Philistine king Abimelech caressing his wife, Rebekah, and it is made immediately clear to Abimelech, that Rebekah is his wife. The root word there in Genesis 26:8 to describe caressing is the same, tsachaq, צָחַק.

Further, we know the coming son who is spoken of here in Genesis 18 is the second born, proto-Jew Isaac, to whom the Jewish God will show favor. Now we know the reason why. The Jewish God is the father of Isaac, not Abraham.

The Jewish God’s relationship to Sarah is especially illuminated by the notion in Judaism that Israel is the “wife of God.” Here we realize that the name Israel, יִשְׂרָאֵל, is taken from the root Sarah, שָׂרָה and “El”, אֵל.

Yet the Jewish God’s relationship to Sarah is especially illuminated by the notion in Judaism that Israel is the “wife of God.” Here we realize that the name Israel, יִשְׂרָאֵל, is taken from the root Sarah, שָׂרָה and “El”, אֵל. A common etymology given for the name Israel is to “strive with God.” Here it is guessed to take its origin from Jacob’s wrestling match with Elohim whereby Jacob is injured and then given the name, Israel.

In some ways this name change mirrors Abram or “High Father” being renamed Abraham or “Father of many” after agreeing to emasculate himself and his children through a covenant of circumcision with the Jewish God. Here “Father of many” is akin to Venus’ title Pandemos “common to all the people,” which indicates a form of her that is earthily, promiscuous or available to many.

This etymology for Israel of “strive with God” was almost certainly posited as an Exoteric Alibi. Rather its seems clearer to understand that God is calling Jacob the “Sarah or princess of God” or breeding stock of God. This is bolster by a clear insinuation that indicates Jacob as being sodomized by the mysterious man whom he wrestles. This understanding is explicated in this study. Here we understand Jacob being established as an Aryan and servile figure named “Israel” through this emasculation. In other words, he goes from proto-Jew to non-Jew through this sexual demotion and renaming.

This etymology for Israel of “strive with God” was almost certainly posited as an Exoteric Alibi. Rather its seems clearer to understand that God is calling Jacob the “princess of God” or breeding stock of God. This is bolster by a clear insinuation that indicates Jacob as being sodomized by the mysterious man, depicted above, who is also indicated as Elohim.

This man that Jacob wrestles, described also as an Elohim in Genesis and classified as an Angel in Hosea 12:4, we assume an Aryan figure. Yet he appears to be indicated a servant of the Jewish God. Jacob names the Biblical location Penuel, פְּנוּאֵל, after him which means “Face of God.” This would go to our understanding of Angels as “faces” of a Jewish God specifically. That he is indicated specifically an Angel in Hosea 12:4 seems to clinch it. Angels are by definition servants or messengers of the Jewish God.

Noah seems to suffer a similar emasculation by his son Ham when Ham views the former naked. Possibly this emasculation occurs simply by dint of the fact that Ham has seen Noah’s genitalia which are ostensibly less impressive than Ham’s own. There the feminine noun for nakedness, ervah, may mean “indecency,” “shame,” or “undefended parts” in the Biblical Hebrew. Rabbinical sources sometimes interpret this scene as indicating Ham has sodomized Noah. Whether Ham, and especially the nations descended of him, represents non-Whites or not, in the broader context of Biblical symbolism, is an open question contemplated in this study.

Here though Ham certainly represents a non-European or non-Aryan, with the first born Japheth clearly carrying that particular distinction and Shem understood as the proto-Jew. Hence here, emasculation, clearly psychological in nature, is accomplished by a non-white racial, sexual competitor. Likewise, between Noah and Jacob, we see repeated an emasculation motif of proto-Jews, where descended Proto-Jews or Jews, in the case of Judah, in contrast, remain “intact” and continue as confident, sexually potent, even sexually dominant figures.

In Genesis 18 it is necessary to understand that Sarah is older now, the curd not the milk. The expectation is that she will not be able to bear children. Likewise, it is suggested Abraham is too old to impregnate here. Here again, though, in myth and in the Bible we understood persons as archetypes or symbols of peoples, races or classes. Hence we might understand Sarah as representing the Aryan woman or people in a more decadent, jaded, citified and sexually available form. As Sarah they have become tent harlots. The Bible does tell us that Japheth is destine to live in the tents of Shem.[3] Here tents also mean cities. Sarah’s age of 90, though, is possibly if not likely a reference to the nine months of gestation. These are ideas explicated in my study on numerology. Certainly both ideas could be suggested simultaneously.